Kankanaey Indigenous Practices and the Crime Triad in Community Crime Prevention
DOI:
https://doi.org/10.7492/rcega916Keywords:
Kankanaey, tengaw, ob-obbo/binnadang, crime triadAbstract
This study examined the contemporary significance of Kankanaey Indigenous Knowledge Systems (IKSPs) and their role in influencing the crime triad in
community-based crime prevention in Bauko, Mountain Province, Northern Philippines. It specifically explored the relevance of Indigenous practices—Tengaw,
Ob-obbo/Binnadang, Begnas, and Lumdang—in addressing modern crime prevention challenges through their effects on opportunity, instrumentality, and motive,
as well as the factors that affect their continued observance. Guided by Routine Activity Theory, Social Control Theory, and Cultural Resilience Theory, the study
employed a qualitative descriptive design involving ten purposively selected community elders and leaders. Data were gathered through key informant interviews
and focus group discussions and analyzed using thematic analysis. Findings reveal that Kankanaey Indigenous practices remain highly relevant as informal systems
of social control that contribute to maintaining peace and order. Tengaw enhances guardianship and restricts movement, Ob-obbo/Binnadang strengthens collective
surveillance and responsibility, Begnas promotes early conflict resolution and moral regulation, and Lumdang facilitates restorative justice and reintegration.
Collectively, these practices disrupt the convergence of opportunity, instrumentality, and motive, thereby reducing the likelihood of criminal behavior while
reinforcing community cohesion. However, their observance is affected by modernization and migration, intergenerational knowledge loss, religious
reinterpretation, and growing reliance on formal justice systems. Despite these challenges, the persistence of these practices reflects the resilience of Indigenous
knowledge systems and their continued relevance in contemporary crime prevention. Overall, the study highlights that Kankanaey Indigenous practices remain
culturally grounded, adaptive, and effective mechanisms for community-based crime prevention and social regulation.








